v111q3r9@ubvmsb.cc.buffalo.edu (Yi L Chiang) (02/20/91)
THE SUTRA OF BUDDHA'S BEQUEATHED TEACHING
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Translated by
The Tripitaka Dharma-Teacher, Kumarajiva, in the reign
of the Emperor Yao of the latter Ch'in Dynasty.
(1) INTRODUCTION TO THE SUTRA
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Sakyamuni Buddha, when he first set in motion the wheel of Dharma,
saved Ajnata Kaundinya, and in his last sermon he saved Subhadra.
Those who were to be saved he has saved, and now he lay among the
twin Sal-trees under which Buddha was aboutto enter Nirvana.
The time was the middle of the night, calm and noiseless.
For the sake of all the disciples he briefly spoke of the most
important Dharma doctrines.
Notes: Kumarajiba came to China in the 3rd year of Hung-shih's
reign of the Latter Ch'in dynasty(413 A.D.). He was commanded by the
Tartar Chief to traslate sacred Buddhist texts obtained from India.
He was one of the greatest of the Buddhist missionries to come to China.
His father seems to have been an Indian and his mother a princess
of Kiue-tse State of China. His philosophy was based on the Three Sastras
(Pranyanulasastratika, Dvadasanikaya and Sata Sastra) and
he also paid respect to Nagarjuna's teachings. He denied the noumenal world
, the reality os all phenomenal existence, and defined noumenal
world in negative terms. Its aim does not seem to have been nihilistic:
it was rather to establish the ultimate reality which is beyond
human conception and expression and which in our terminology
may be termed spiritual reality.
Sakyamuni Buddha was called the Buddha because he was the
Enlightened one("Buddha"), the new leader of the greatest office
in the spiritual hierarchy of mankind. The date of his birth is still
controversial, But according to the Records of Buddhism and Taoism of
the Book of the Wei Dynasty he was born one night in the month of April
in the ninth year of Chuang Wang's reign of the Chou Dynasty(704 B.C.);
on that very night, stars had disappeared but the skywas still lookin bright.
At the age of 30, he realized full enlightenment, and so he became Buddha.
Hrom that time until his death or Parinirvana, at the ageof 80,
he preached his teaching that was appropriate.
Sakya is the family name of Buddha, said to be derived from Saka,
meaning 'venerable' but interpreted in Chinese it is explained as powerful,
also charit-able; while Muni is interpreted as one who dwells in seclusion.
The word "Buddha" ---by the way---is a title and means the "Knower" or
the fully "Enlightened One."
There are ten titles of a Buddha: Tathagata(he who come as do
all other Buddhas); Arhat(worthy of worship); Samyak-Sambuddha
(the unibersal knowledge of a Buddha); Vidyacharana-Sampan
(Knowledge-conduct-perfect); Sugata(well departed); Lokavid
(knower of the world); Anuttara(the peerless nobleman);
Sasta Deva-Manusyanam(teacher of devas and men); Buddha;
and Buddha-Lokanatha (the World-honoured One).
Buddha called the whole system of his teachings as Dharma,
the Law of the Universe. On his death-bed Buddha said:
"The teachings I have given you will be your teacher when I am gone."
Preaching his Dharma is clled setting in motion the wheel of Dharma,
The Assistance in carrying out Chih Kuan or Cessation and contemplation
states that the word "wheel" implies two meaning: (1) it is able to
crush all evil and opposition and (2) it is able to turn or roll along
the Dharma-Wheel, i.e., to preach Buddha's teachings.
What we call the Eight Aspects of the Buddha's life the Sraddhotpada
Sutra gives us: (1) descend into and abode in the Tusita heaven;
(2) entry his mother's womb; (3) abode there, while visibly preaching
to the devas; (4)birth from mother's side in Lumbini,
(5) leaving home at 25 as a hermit; (6) after six years suffering
attaining enlightenment; (7) rolling the Dharma-Wheel; and
(8) at 80 entering Nirvana. (the word, "saye"means to cross over
the Samsara or Ocean of Mortality by a ferry-boat, i.e., the Buddha Dharama.)
Ajnata-Kaundinya, one of the first five disciples of Buddha,
was said to be the first to realize the Buddha-truth. Subhadra,
the last convert of the Buddha, was a Brahmin 120 years old;
later on he heard the Eightfold Noble Path,and became Arhat.
Nirvana, means blown out, or extinuished. With Buddhists and Jains
absolute extiction of individual existence is the goal.
The Nirvana Sutra claim for Nirvana the ancient ideas of permanence,
bliss, personality and purity in the transcendental realm.
The Dirghagama states that when the Lord Buddha was about to enter Nirvana,
all trees blossomed and looked fully white, just as white
cranes gathered there.
The second part of the Nirvana Sutra states that the Buddha
entered the fourth Dhyana heacen of form in the middle of the night,
calm and noiseless.
The Genealogical Table of Sakyamuni states: "Ajnata-Kaundinya,
O brother, ye ought to see the five Skandhas: the suffering of birth,
the suffering of decay, the suffering of illness, the suffering of death,
the suffering of separation from objects we love, the suffering of not
obtaining what we desire,the suffering of being in the company of
our enemies, and the suffering of losing happiness and glories.
Ye Ajnata-Kaundinya, all the living sentient beings,
Whether they have forms or not, whether they have one leg, two legs,
three legs, four legs or even many legs, they are bound to have these
sufferings with them. All the Sufferings are based on ego-entity.
If any living sentient being who has the least idea of ego-sentity,
has further to face such sufferings. The desire, hate and stupidity
are being produced from the root of ego-entity and they are the causes of
all sufferings. It is just like when you sow a seed in the field and it
will sprout later on. The living sentient beings,
therefore, are under the fate of transmigration in the three states of
mortal existance, i.e, the realms of desire, of form and beyond form.
If you can extinguish the idea of ego-entity and the desire, hate and
stupidity, then all the sufferings would break off. Due to realization
of Eight-fold Noble Path, the suffering were cut off, just like
a man who brought water to pour on fire. Ye Ajnata-kaundinya, you ought
to know the root of sufferings, must cut off the causes of all sufferings
,should realize the way out of sufferings, and cultivate Dharma in order
to attain Nirvana. Ye Ajnata-Kaundinya, I (Buddha) have come to know
the root of sufferings, realized the way out of sufferings,
and cultivated the Dharma in order to attain Nirvana, I, therefore,
Attained the Anuttara samyat Sambodhi-Consummation of
Imcomparable Enlightment. O brother! Now Ye ought to know the root
of sufferings, the causes of sufferings, the way out of sufferings,
and cultivation of Dharma. If the man who does not know these
Four Noble Truths, we then will come to understand that the man will
never attain salation. The Four Noble Truths are the true facts,
the suffering is true suffering, its cause it true cause,
its ending is true ending. the way thereto is true way. Ye Ajnata-Kaundinya,
do you understand it ? "
Ajnata-Kaundinya said: "World honoured One, I understand it,
I know it now." As he realized these Four Noble Truths, he is called
Ajnata-Kaundinya.
(2) THE KEEP THE COMMANDMENTS
Ye Bhikshus! After my annihilation you must revere, value and respect,
the Pratimoksa. They are like finding a light in the Darkness,
like a poor man securing the precious treasure. You ought to know,
therefore, they are indeed your Guru, there shall be no difference in
these than when I myself lived in this world. Those who would keep pure
commandments should not buy, sell , or trade. They should not convert fields
and buildings, nor accuulate servants or female slaves or animals.
>From all planting and all sorts of wealth ought they to keep away like
one would move afar off a fiery-pit. You should not cut trees and grasses,
plow the soil, hoe the lands, mix medicines, to prophesy good or evil
from a man's physiognomy, to look up the position of contellations,
cast horoscopes by the waxing and waning of moon, not reckon days
of good fortune, as all these things are improper for the Bhikshus to do.
Restrain the body, eat at proper time and conduct your life in purity
and chastity. You ought not to concern yourselves with the worldly affairs
and be away from uexpected blame and praise. You should not concern
yourselves in reciting incantations, nor use the elixir of life, nor bind
yourselve to prominent persons in friendship. nor become familiar and
have indecent behaviour with them so that you may be able to boast of it.
You ought to, with fixed mind, in right contemplation, seek for salvation.
You should not conceal your faults and defects, nor give rise to heresy,
not lead people astray. Of the four offerings for a monk, you know the
limits , you understand what is enough. When you have received a
small provision, you must not store it up. Here, therefore,
I shall speak breifly about the phenomena of keeping the commandments.
The commandments are the basis of the dicision of liberation.
Therefore they are called the Pratimoksa.
If you rely on the cause of the commandments, you will attain many stages
of Ch'an and Ting and Shall have wisdom of the extinction from suffering.
For this reason, Bhikshus, you should always keep the commandments pure
and must not break and destroy them. The man who can keep these
commandments pure, indeed will be of good conduct in the world.
If there are no pure commandments, no meritorious virtues can arise at all.
You ought to know for this reason that the meritorious virtues of
the place perfect solid is acquired throughout the commandments.v062qjjq@ubvmsb.cc.buffalo.edu (David T Wei) (02/28/91)
Notes: Bhikshu, is a religious mendicant, one who has left home,
and has been fully ordained by 250 commandments. According to the
Note of Vimalakirti Sutra, the word "Bhikshu" contains four meanings;
(1) one who merely depends on alms for living;
(2) one who desstros the passions and delusions;
(3) one who could fully keep the commandments; and
(4) one who shall be able to overawe Mara and his minions.
Pratimokas is deliverance, emancipation; prati(towards),
implies the getting rid of evils one by one. There are different
Pratimoksas for the seven classes of Buddha's diciples:
(1) Bhikshu-monk;
(2) bhikshuni-nun;
(3) Siksamana, a novice who observes the six commandments;
(4) Sramanera, and
(5) Sramanerika - male and female observes of the minor commandments;
(6) Upasaka - male observers of the five commandments; and
(7) Upasika - female ditto.
Gurudev or great teacher is one who is able to teach the Sravaka
(a hearer who understands the four doctrines rides himself of the
unreality of the phenomena and enters Nirvana) what thing he
should do and what he should not do.
Keeping the commandments is one of the six Paramitas, i.e.,
the six infinite means of crossing the sea of mortality.
The six Paramitas are:
(1) Dana, charity, including the bestowing of the truth on others;
(2) Sila, keeping the commandments;
(3) Ksanta, patient under insult;
(4) Zeal and progress;
(5) Prajna, wisdom, the power discern reality.
The Introduction of the Saddharmapundarika Sutra states that one
who makes unadulterated progress by keeping the commandments is just
like one who protects the bright pearls with full vigour.
The fiery-pit is one of the Five Desires which is caused by the objects
of the five senses - things, seen, heard, smelt, tasted, or touched.
One who controls the three poisons,. namely, greed, anger and stupidity,
and doesn't do any evil, has fixed the mind, in right contemplation,
to seek for salvation.
The four offerings for a monk are: clothing, victuals, bedding
and medicine. Ch'an is Dhyana, probably a transliteration; Ting is an
interpretation of Samadhi. The Saddharma-Pundarika Sutra states
that one who enters deeper ch'an and ting, will have vision of Buddhas
in the ten direction of space.
What is said of "many stages of Ch'an and Ting" indicates the
four Dhyanas on the form-realms and the eight concerntrations, i.e.,
four on the form-realms and four on the formless-realms.
The Nirvana Sutra states that there are eight concentrations, i.e., four
on the form-realms and rout on the formless-realms.
The Nirvana Sutra states that there are eight aspects of sufferings;
the suffering of birth, the suffering of old age, the suffering of illness,
the suffering of death, the suffering of separation from beloved ones, the
suffering of yearning. the sufferings of being in the company of our enemies,
and the suffering from the five "khandhas" or senses.
The five commandments (against killing, stealing, adultery, lying and
intoxicating liquors) and the ten good virtues ( defined as the non-committal
of the ten evils namely, killing, stealing, adultery, lying, double-tongue,
coarse language, filthy language, covetousness, anger and perverted views) are
the good conducts in the mundane world; while the three vehicles of learning-
discipline, meditation and wisdom--are the good conducts in the supra-mundane
world.
(3) TO CONTROL THE MIND
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Ye Bhikshus! If already you are able to keep the commandments, you must
control the five roots, i.e., the five organs of senses. Their five desires
ought not to enter through your self-indulgence. It is just like a cowherd,
taking a stick and watching the cows, does not allowing them to run to another
man's field which is ripe for the harvest. So, if you indulge the five organs
of senses, not only will their desires not be stopped within the limited
boundary, but, like failing to control a bad house by holding the reins, soon
it will make a man fall into a pit. Likewise, you will be subject to suffering
through many Yugas if you were oppressed by it. The evils of that brigand (the
five organs of senses) extends through many lives and creates very great harm
for which you have to be careful yourself. The wise men, therefore, control
them and are not attached to them. These desires should be kept like thieves
in prison, who are not allowed to run wild. Even those who entertain them,
which may be extinguished before long. As for these five organs of senses,
the mind acts as their master. So you must always control your mind will.
Being much more than a poisonous snake, fierce beasts and fettered thieves,
the mind ought to be feared dissatisfaction. It is indescrible that how
terrible it is like a big fire beyond control. It is like, for instance, a man
who, carrying a vessel of honey, goes jumping and dancing along his path
looking only at the vessel of honey, and fails to notice a deep pit. Or,again,
it is like a mad elephant without a goad, or like a monkey who, getting up a
tree, is prancing and jumping, and cannot, except with difficulty, be stopped
and controlled. You must hasten to deflect these desires and should not allow
them to run wild. If you are indulgent to this very mind, you would lose the
good of being a man. If you limit these desires in one place, there is nought
you cannot accomplish. For this reason, Ye Bhikshus you ought to acquire
progress skilfully and diligently, and subdue your minds.
Notes: The five organs of the senses are: eyes, ears, nose, tongue and
body, they being the roots of knowing.
Cow is used as and illustration of the Five Roots and cowherd as Bhikshu
while taking stick illustrates the keeping of commandments and harvest for all
the goodness of meritorious virtues such as contemplation, wisdom, etc.
The word 'pit' here is used as an illustration of the three evil direction
of reincarnation: (1) Naraka-gati, or that of the hells; (2) Preta-gati,
of hungry ghosts and (3) Tirygyoni-gati, of animals.
Yuga, an age, 1000th part of a Kalpa. According to Lun Yu, a period of
thirty years.
(4) ON TEMPERANCE IN EATING
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Ye Bhikshus! In receiving all food and drink you ought to accept them as
though you are taking medicine. You should not increase and decrease the things
which you like or dislike; food should support just your bodies and avoid
starvation and thirst. As the bee in seeking flowers, takes only the taste of them,
but does not harm their fragrance and color, so also Bhikshus, do ye accept just
enough of people's offerings to avoid self-distress. Don't have many demands
and thereby break their good hearts. A man of wisdom, for example, having
judged the amount of the capacity of his ox's strength, does not wear out its
strength by overloading.